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McCloskey responds to this by asking "might not God have very easily so have arranged the world and biased man to virtue that men always freely chose what is right?" But in that case, humans would not have genuine free will. And God is justified, Evans argues, in creating free creatures who are capable of committing evil because it is better to have both free creatures and evil than not having neither. And ultimately, "it is not necessary to know God's actual reasons for allowing evil or to be able to explain why God allows the evil he does. It is sufficient to know that there are possible reasons why an all-good, omnipotent being might allow evil" (Evans, 2009, p. 167). And it goes without saying that, with the limited reasoning capability, we might not necessarily know or comprehend the reasons behind God's allowance of evil.
Finally, McCloskey rejects theism because he believes religion cannot offer comfort which atheism...
In his opinion, atheism can provide us with a better moral position than theism does. This is perhaps McCloskey's weakest argument, as without theism morality has no meaning. As Craig (2008) argues, without belief in God, there is no difference between being a saint and being a Stalinist. There is no impetus for doing good when a man believes that God does not exist and that the man's life ends in the grave. The world without God is also an extremely unjust world, and if the atheistic vision is true, then it means Hitler and saint share the same fate. The idea of rewarding the good and punishing the evil disappears. And it is certainly much more comforting to have faith and hope for immortality and God's rewards in the times of travails and difficulties than remaining in a state of atheistic nihilism.
References
Corlett, J.A. (2009) Dawkin's Godless Delusion. International Journal of Philosophy of Religion, 65: 125-138.
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